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All lovers young, all lovers must

Consign to thee, and come to dust.

No exorciser harm thee!
Nor no witchcraft charm thee!
Ghost unlaid forbear thee!
Nothing ill come near thee!
Quiet consummation have;
And renowned be thy grave!"

The prayer of the poet was answered. "Sadness of farewell," in such cases, there must ever be. But if sadness, then also true gladness and thankfulness, first from her who has now gone to join him, and then from all who loved and honored him; and they are a great number not easy to reckon. He fell asleep, his hand resting on the page of him who is the master of all the poets, the glory of English literature and of human genius, on the volume of Shakespeare, of Cymbeline, on the dirge in that play which he had asked to have read to him.

The volume lies with him in his grave in Westminster Abbey. *

The last words spoken by the poet were words of blessing to his wife and his son. "" 'For the next hours," says the latter, "the full moon flooded the room and the great landscape outside with light; and we watched in solemn stillness.' Nothing," says his physician, Dr. Dabbs, "could have been more striking than the scene during the last few hours. On the bed a figure of breathing marble, flooded and bathed in the light of the full moon streaming through the oriel window; his hand clasping the Shakespeare which he had asked for but recently, and which he had kept by him to the end. The moonlight, the majestic figure as he lay there, 'drawing thicker breath,' irresistibly brought to our minds his own 'Passing of Arthur.'

On the day of the funeral, Westminster Abbey "was crowded from end to end by a vast multitude of mourners. The nave was lined by men of the Balaclava Light Brigade, by some of the London Rifle Volunteers, and by the boys of the Gordon Boys' Home, in token of their gratitude for what he had done for each and all of them.

and majestic than the funeral service”two anthems being sung, the words of both being his own: "Crossing the Bar" and "Silent Voices." The tributes of sympathy came from many countries and from all creeds and classes. The grave of the poet is next to that of Browning and in front of the monument to Chaucer, in the Poet's Corner. To the account of his death his son appends words from the "Ode on the Death of Wellington' which are no less applicable to Tenny

son:

"On God and Godlike men we build our trust. Hush, the Dead March wails in the people's ears: The dark crowd moves, and there are sobs and tears:

The black earth yawns: the mortal disappears;
Ashes to ashes, dust to dust;

He is gone who seemed so great.-
Gone; but nothing can bereave him
Of the force he made his own
Being here, and we believe him
Something far advanced in state,
And that he wears a truer crown
Than any wreath that man can weave him.
But speak no more of his renown,
Lay your earthly fancies down,
And in the vast cathedral leave him.
God accept him, Christ receive him."

WILLIAM CLARK, D.C.L.

Fortunately for us and for posterity, observes President Eliot of Harvard,* the cheap printing-press has put within easy reach of every man who can read, all the best minds both of the past and the present. For one-tenth part of a year's wages a young mechanic can buy, before he marries, a library of famous books which, if he masters them, will make him a well-read man. For half-a-day's wages a clerk can provide himself with a magazine which will keep him informed for a year of all important current events. Public libraries, circulating libraries, Sunday-school libraries, and book-clubs nowadays bring much reading to the door of every household and every solitary creature that wants to read. This is a new privilege for the mass of mankind; and it is an inexhaustible source of intellectual and spiritual nutriment. It seems as if this new privilege alone must alter the whole aspect of society in a few generations. Books are the quietest and most constant of friends; they are the most accessible

Nothing could have been more simple and wisest of counsellors, and the most patient

*Some of these details we are the more careful to preserve, as they are only referred to in the Memoir. The present Lord Tennyson probably thought they had been recorded sufficiently in the periodical press; but these records perish. It may be hoped that, in future editions of the Memoir, some of these details may be reproduced.

of teachers. With his daily work and his books, many a man, whom the world thought forlorn, has found life worth living.

*From the lecture on "The Happy Life," in "American Contributions to Civilization," by Charles Wm. Eliot, LL.D. (The Century Co., New York.)

HELPING TO GOVERN INDIA:

I. — THE SOURCES OF INDIAN LAW

W

HEN we talk about India, we are very apt to forget that India is not a single limited country, a perfectly defined political unit, with a uniform legal system, like France or Germany. we are to understand the position of things in that vast nation of nations, we must begin by forgetting all that; to remember, instead, that India is a continent rather than a country; that the territory now governed, controlled, or protected by the British Indian Government is a huge aggregate of ruins, the remains of a long series of once mighty empires, of which a score had already fallen into desuetude long before the first dawn of national life in Europe, long before the Argonauts set sail for Colchis, in search of the Golden Fleece. And we

must further remember that, although wave after wave of conquest has broken over the plains of India, for more centuries than our most daring chronologists will readily set down on paper, yet so conservative and tenacious of old customs have ever been the Indian peoples that something was preserved from each old empire and kingdom, as it disappeared, and lingers even to-day; so that our courts have to decide cases daily according to principles first enunciated ten thousand years ago, and still firmly rooted in the beliefs and usages of the people.

Then again, there is the powerful factor of race-difference; and even Indian officials hardly realize to what extent racedifferences in India go. To begin with, there are races not greatly different from the Southern Europeans, say, the Spaniards or Sicilians; then again, there are races akin to the ancient Egyptians, or, perhaps to the highest peoples among the American aborigines, the Old Mexicans, or Peruvians; as a contrast to these, there are tribes, very numerous and influential, whose nearest relations are some of the Chinese or Mongol stocks; and, finally, there are peoples who probably hail from Australia, or Western Africa, or both. And, among all this medley of white men, red men, yellow men, and black men, there is not a race or tribe but has, somewhere and

sometime, been sovereign within its own boundaries, made laws, and given a lasting form to its customs and traditions.

Finally, almost every one of these customs was based on a religious principle, which commended itself strongly to its original votaries, but which the passage of ages may have rendered wholly unintelligible; so that it becomes merely a mass of chance occurrences, which have no intelligible guiding principle, or even a principle which appears to our notions extravagant and fantastic. To give a

single instance: the law of inheritance, among the largest section of the Indian peoples, rests on the principle that the souls of our dead ancestors to the ninth generation are dependent for their heavenly well-being on the regular performance of the rites of the dead by their descendants; the lawful heir is he, who, on purely religious principles, is determined to be qualified to offer the rites of the dead; and it is not too much to say that, in theory at any rate, the sole purpose of the inheritance is to provide the offerings to the dead in a fitting style, or, as we ourselves might put it, the son inherits, in order to give his father a first-class funeral, the ceremonies of which must include ancestors, for nine generations, in the ascending line, and must be repeated at regular intervals, until the time comes for the heir himself to be "gathered to his fathers," a phrase, meaningless enough for us, but which stands at the very heart of the rights of property in India.

Leaving out the odd and often extremely interesting usages of small tribes, and leaving out also the numerous principalities which are within the borders of India, while yet preserving their own government - we may say that there are three main sources of Indian law. Two of these are the results of the last two great conquests of India: the conquest by the English, dating practically from the middle of the last century, and the series of conquests by various Mahometan nations who poured into India by the Northwest frontier, through Persia and Afghanistan.

As the British Indian Government is now the State, and as the Criminal Law

is the regulation, with suitable penalties, of the relation between the State and the individual, it is only natural that the Criminal Law should represent the influence of England. The Criminal Code of India, indeed, represents the work of some of the most famous English jurists and legislators; men, like Lord Macaulay, Sir Henry Maine, and Justice Stephen, whose work on the Law of Evidence is the outcome of his labors in codifying the Indian law. English legislators have also added certain laws which are the direct outcome of development under the new conditions resulting from British rule. Among these one may instance Factory Acts, Municipality Acts, Contract Acts, and the like.

When the English first came to India, they found the Mahometan Empire of the Great Mogul full of life and vigor, and with a well-developed system of law and administration. The system of the Great Mogul was based wholly on the Koran-the teachings of Mahomet and of the doctors of law, such as Abu Hanifa, who developed and applied Mahomet's system. For, while the invasions from the Northwest lasted for several centuries, and brought into India men of nearly every race in AsiaMongols, Tartars, Arabs, Persians, Afghans, Turks, and many others, yet all this brought no diversity of law; since all these peoples passed into India through Mahometan countries, where they had embraced the faith of Islam, and, with it, a system of civil and criminal law. This Mahometan law still governs the civil rights of some fifty millions or more of the natives of India; they being very largely converts of the Mussulman invaders, rather than their descendants. The reason of their conversion has also a bearing on the question of Indian law. It is as follows: These converts, before embracing the faith of the Prophet, were for the most part mere hangers-on of the Hindu religious system-men with no privileges and any amount of social disabilities.

They

were ground under the heel of priestly and aristocratic privilege. A sense of ignominy, for which they were in no way to blame, and which they could do nothing to lighten, whether for themselves or for their children, dogged their steps, from the cradle to the grave. Small wonder, then, that they welcomed

the opportunity to enter the fold of the far more democratic faith of Islam, in which a man's dead ancestors count for less, while he himself counts for more. We may say, in this case, that the legal relations of these men affected their religion, rather than that their religion affected their legal standing; for it is conceded on all hands, that they know very little about the teaching of the Arabian prophet, except that it makes them a little more the equals of those Hindus whose insolence they endured until it became intolerable. The most important part played by the Mahometan law is the settlement of the disposition of property at marriages and deathsespecially the latter.

A far older stratum is represented by the Hindu or Brahmanical system, behind which it is not practicable to go, without raising questions which belong rather to the regions of Sanskrit scholarship than to the study of law. And, while a very large part of the Hindu or Brahmanical system is concerned with social, rather than strictly legal, matters, still it will be readily understood that, with a people so other-worldly as to consider that the first use of property is to pay for masses, much that we should consider of merely social importance becomes a matter for serious legal consideration, and finds its way, if not into the statute-books, at least into the practice of the courts. So English law is the " quaternary" stratum, in India; Mahometan law is the "tertiary;" the Hindu or Brahmanical code is the "secondary;" the usages of the aboriginal races are the "primary;" and, to complete the metaphor, the ways of our common human nature, underlying all the rest, are the "primordial." All have contributed to the making of Indian Law, as it is actually administered in the courts to-day. CHARLES JOHNSTON, M. R.A.S. (late of the Bengal Civil Service).

A greater reverence for law, writes ex-President Harrison, is a sore need in this land of ours. Perhaps a better knowledge of what the laws are, how they are made, and how their defects may be remedied in an orderly way, will strengthen the conviction that they must be observed by every one. The obligation to yield reverence and obedience to the laws is not diminished, but greatly strengthened, by the consideration that they proceed from the people.

STAINED GLASS PAINTING AND LITERATURE WITH A REMINISCENCE OF THE HUSBAND OF

MRS. M. O. W. OLIPHANT

N a June evening, in 1855, a mother and her boy might have been seen entering a rather handsome London residence bordering on Regent's Park. Their errand was to interview the artist who lived there, with a view to apprenticing the youngster to the art of glass-staining. The name of the artist was Francis Oliphant, who, with his wife Margaret,-the gifted novelist whose death literature mourns -lived in that house a beautiful life. It was my mother who called there on that summer evening more than forty years ago, and I was the boy. I count it one of the privileges of my life to have been for a year or two so nearly connected with her who was to be so great a writer and with her high-souled husband. It is true that, in those days, an apprentice to a master was not necessarily a domestic appendage of his household. But the old, half-paternal concept of the "master's" responsibility to his apprentice's parents, in overseeing their son's moral and spiritual well-being, had not then quite died out. Certain conditions were favorable to tolerably frequent admission to the Oliphant home-circle. My services were required in the studio, and there I first learned what was meant by the terms an artist and a gentleman, for Frank Oliphant was emphatically both. I had opportunities of seeing too that he was mated with a true gentlewoman. I knew nothing then of Margaret Oliphant's budding greatness in the literary world. I knew only her I knew only her goodness, gentleness, and refinement. And I could not help remarking—and it made a deep impression on me- her perfect accord with her husband, and the undisguised devotion of both of them to their child, a veritable girl fairy, whom they worshipped with much parental devotion and shortly afterwards lost by death.

The house the Oliphants occupied was on a corner between Mornington Crescent and Euston Road. A quarter of a mile off stood the works where the manufacture of stained glass windows

was carried on. To these works I was removed after a comparatively short term in my master's studio. Being a manly man himself, and Scotch to the backbone, he doubtless considered that a little of the east wind of practicality, such as blew pretty strongly through the works, would be good for his new apprentice. He himself had learnt all branches of the art under James Ballantine (of whom more anon). The same hand that I had beheld making masterly designs for windows, and occasionally producing excellent sketches and cartoons, had plastered the kiln and ground colors, had twisted lead and painted glass. Whether, if he had lived, he would have obtained an equal amount of eminence in ecclesiastical art with that which his wife came to assume in literature, it is impossible to say. But he was a man of more than ordinary ability, and his wife evidently thought him her peer in heart and intellect. It was but two or three years, however, before his health failed. The works were closed, some of the apprentices chose other occupations, and I was transferred to another stained glass firm. My kind master went abroad never to return, for he died shortly afterwards in Rome.

My remembrance of Mrs. Oliphant at that time, is that she was graceful and dignified in carriage, a little above the medium height, and that she had a sweet and spiritual face. It was a countenance that would be difficult to paint or carve, depending for its charm on its varying expression. expression. Her cheek was clear and pale, her brow broad rather than high. But the face was delightfully lit by the dark and lustrous eyes-eyes that their owner's only daughter inherited, that remained on one's memory beaming with kindness and a something besides that was indefinable and attractive. It was a face not easily forgotten, and hard to recall without affection and a tender regret.

The name of James Ballantine has been mentioned as being the tutor or instructor of Francis Oliphant. Ballantine was a pupil of Pugin's and himself a poet.

Το

the lovers of Scotch verse the name of James Ballantine should be one of honor. "Ilka blade of grass has its ain drap o' dew," is worthy to be coupled with Burns's apostrophe "To a mountain daisy." This still celebrated poem, viz: "Ilka blade o' grass"-appeared in a volume of verse published in Jamaica, whither the poet-artist had gone in search of health. It found its way to Scotland in those pre-ocean greyhound times too late, happily, for the great critic of "English Bards and Scotch Reviewers," and too late for any scant attention from his publisher-namesake. James Ballantine also wrote some now forgotten novels and was the idle singer" of some unsung songs. His chief literary work, however, was a biography, in which his artistic sympathies were most enthusiastically enlisted. This was a life sketch of the great Scotch architectural colorist, David Roberts. The work was a discriminating effort, and fairly sets forth to his contemporaries what we of a later age the better appreciate, - the peculiarities and excellencies of this delightful limner of cathedrals, abbeys and towers.

Apart from any literary defects that may be said to belong to this biography, we owe a debt of gratitude in these days to James Ballantine, for telling us so much, and telling it so well, of this gifted water-color artist Roberts. Ballantine's connection with the subject of this paper was set forth in "A Treatise on Stained Glass and Its Applicability to Every Style of Architecture." This was an effort to interest architects and the art-loving public in the subject he had so much at heart, viz: the revival of stained glass as a permanent decoration in all public buildings. Whatever may have been the literary shortcomings of this last effort, it had the effect of bringing its author into public notice. James Ballantine was appointed one of the royal fineart commissioners to provide stained windows for Barry and Pugin's new Houses of Parliament in London. The windows in the House of Lords were the product of Ballantine and his pupils, of whom there is no reason to doubt that young Oliphant was one; but it is curious to observe that whilst the influence of the two Pugins, father and son, are so apparent in the glass windows at Westminster, James Ballantine personally affected a broader, a more

pictorial and non-ecclesiastical style of work, for in the great display of stained glass at the London Exhibition of 1862 Ballantine's firm was represented by a large window, presumably designed for a public hall or municipal building, with a representation of Burns or Scott treated after what is technically termed the Modern School. The window was regarded as a picture on a transparent surface, eliminating as much as possible lead work, and using enamels on white glass for soft gradations, and cutting the colored draperies, etc., in very large pieces.

Altogether this art-work produced that "pictorial "pictorial" effect, so-called, so much more acceptable to the general public than the severe, austere, and it may be said correct, method of painting glass for the adornment of public buildings. This divergence of view on styles has resulted in the usual acrimonious controversy between experts and the advocates of the schools, and is of little interest to the general public. Suffice it to say, that it is as absurd to be didactic in this as in any other branch of art or art manufacture. No hard and fast line can be consistently drawn. The character of the building to be provided with glass and the knowledge and ability of the artist, are and should be the great determining factors. For example, one may point, at the one extreme, to the best early work of Hardman and Son, of Birmingham, at the other, to the latest art-triumph of La Farge or the Tiffany Company in this country; whilst between these is every shade of excellence (as well as of non-excellence) with modification and combination of the two elements - from good firms employing able artists on both continents.

This digression marks a hiatus in the personal history of the young artist we are dealing with, for we find Francis Oliphant next removed to the firm of Wailes, of Newcastle-on-Tyne. Why he left the Ballantines for the English firm is not clear, but there he was for many years, there he learned most of the craft, and from thence he came, like most clever young Scotchmen, ultimately to London.

But although he resembled most of the lusty Celts who have so successfully invaded the Southron's stronghold in his ambition and aims and in his bright

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